Do zhagdte logo ke bich Hazrat Umar ne Maula Ali a.s. ko fesla karne ko kaha to Maula ne fesla kar diya, to dono me se ek ne kaha…Ye hamare darmyan fesla karenga, to Hazrat umar ne uska gireban pakad liya aur farmaya———– ” TERA BURA HO TUJHE KYA ILM KE YE SHAKS KON HAI..YE TERA AQA AUR HAR MOMIN KA AQA HAI, AUR JIS KA YE AQA NAHI WOH MOMIN HI NAHI”
IMAM IBN-A-HAZAR AL HETMI R.A. SAWAIKE MOHARRIQA PAGE- 600
There are three phases in every human being’s life: childhood, youth and old age. There are different requirements in every phase of ones life. Childhood is for play. In this phase the individual does not have full sense of things. The childish activities prove this. They cannot distinguish between right and wrong while at play
The aptitude of Abu Talib’s son was different from the other children. He was never seen at childish games and play. He was away from other activities that children enjoy indulging in. His looks indicated courage and determination and his actions dignity. His physical and mental activities were different from those of other children. The development of his physical identity was faster than that of the children of his age. He grew in a day as much as another child in a month. Therefore, his body was strong and the sense of comprehension far advanced. The author of Arhaj al Matalib, Najmuddin Fakhr al Islam Abu Bakr ibne Mohammed al Marandi writes in Munaqib al Ashab about the reason for giving the name Haider to Hazrat ALI (a.s.) that while he was still a babe in arms, his mother once left him alone at home. The house was at the foot of a hill. A snake came down from the hill, came near the baby and started hissing. The baby caught the snake in one hand and pressed it till it died. When his mother came back, she noted the dead reptile in the hand of the babe and said, “Haiyyak Allah! Ya Haidara! – O my tiger! May Allah keep you alive!” When he grew up and started walking around, he used to lift heavy stones with ease.and bring them down from the top of the hills. He was fond of breaking the idols.
According to the norms of Arab upbringing, Hazrat Abu Talib trained his children in archery, horse riding and wrestling. He used to gather his sons and nephews together and arrange their matches in these disciplines and taught them the finer points of the martial arts. Hazrat Ali (a.s.), though he was the youngest of all, was never subdued by the others. He used to defeat all his brothers and cousins without any difficulty. This was a Divine Gift to him. Ibne Qatiba writes:
“Lam yasara Qat Ahd al asra-aa”
“With whomsoever he wrestled, he defeated him!’
Ref: Al Ma-arif, Page 91
Besides this physical strength, Hazrat Ali (a.s.) was far advanced in the development of his mental capabilities. He had a great sense of distinguishing between the right and wrong from his very childhood. He recognized the Real Creator (Allah) as soon as he opened his eyes. Living in the environment of idolatory, he never thought the idols fit for worship! When people were hesitant to accept Islam for long after the Prophet declared his Annunciation, he had understood its importance prior to this declaration. Therefore he himself has said:
“Ari nural wahi war Risala waasham reeh al Nabuwa
I see the light of Wahi and Nabuwat and get the Fragrance of Nabuwat,
Ref: Nahj al Balagha
His high vision saw the light of Nabuwat and smelled its fragrance. Even before the Annunciation of the Prophet (s.a), he made him his role model.
Therefore, Hazrat Ali (a.s.)’s childhood, like his youth and old age, was a mountain
of greatness.. Viewing the period of his childhood, one understands that a great personality was in the making. This greatness was a gift from the Almighty Allah!
مرے لیے ہے فقط زور حیدری کافی * ترے نصیب فلاطوں کی تیزی ادراک Merey liye hai faqat zore Hayderi Kafi, Terey nasib falatoon ki tezi-e-Idrak
In his intense love for Hasrat Ali (a.s.) Iqbal says that he does not like Plato’s reasoning and philosophical approach of things; what he is inspired with, is the God-given strength of Hazrat Ali (a.s.). Hazrat Ali (a.s.) had the physical and moral strength which has conquered our hearts.
خدا نے اس کو دیا ہے شکوہ سلطانی * کہ اس کے فقر میں ہے حیدری و کراری Khuda ne usko diya hai shikoh-e-sulfani, Ke uske faqr men hal Hayderi wa Karrari
Hazrat Ali (a.s.) led an extremely simple life. He lived on barley bread, renounced all worldly amenities, and yet by his physical strength and courage defeated the bravest of the Arab fighters, and spent his life spreading the mission of Islam. So, that person, who follows Hazrat Ali (a.s.) is really possessed of kingly grandeur and eminence. Being a pauper he has a contened heart, is submissive to God, and braves the onslaughts of the world.
بے جرأت رندانہ ہر عشق ہے روباہی ” بازو ہے قوی جس کا وہ عشق ید اللہی *
Bey jurat e rindana har ishq hai rohahi, Bazoo hai qavi jiska woh ishqe yadullahi
Allama Iqbal believes that true love does not admit of any fear or weaknesses, physical or moral. A true lover of God does not fear anybody except God. If his love succumbs to worldly influence, it is not true love. It is only cowardice. We should have before us an ideal like Hazrat Ali (a.s.) who was so powerful and strong that he could not be defeated by anybody. That is why he was called Yadullah or the “Hand of God.” Iqbal expects every muslim to have the same true love for God and fearlest spirit to defend the cause of Islam.
Sarkar Waris declared that a person in this world would be worthy of praise, whose heart free is from envy and malice which is a special tradition of the Holy Prophet. He also told his devotees that the root cause of malice and enmity is the love of worldly goods. And one in whose view the worldly riches and honour have no values his heart is free from the dust of enmity. Sarkar Waris said the heart that entertains no love for worldly goods and is always absorbed in the narration of God’s name that heart free from the effect of malice and enmity.
TRUTH AND COURTESY
Once Hakim Syed Abdul Alad Shah Sahib, desired to know the symptoms of truth and sincerity of seekers of path of truth. Out Saint replied that one whose heart is happy with the narration of God’s name and indifferent to the mentioning of worldly affairs, one can understand his heart is mature. A literate devotee desired to know the basis of politeness and how a beginner’s temperament becomes modest. The reply was with whomsoever you come across regard him as better and superior to you.
Once, during Our Saint’s stay at Bankipur, he was reading a narrative poem when mention was made about the specialization of courtesy. Our Saint spontaneously said beside the other qualities one who pays greater civility to mystic code of politeness, an obvious trait of his character is that whatever he promises he remembers and if he performs any favour he forgets it.
During the Kathak concourse of Warisi, one old and patched dress mendicant resigning himself to the will of God came to Our Saint. He was one of those whom the follower of Islam regards as a holy recluse. Our Saint in return asked the mendicant that he might be knowing who is a recluse. He meekly said that Our Saint knew better than him. Then Sarkar Waris explained that a real recluse is one who avoids everything connected with the world, curbs his passions, forgets all intention and regard all effects of hunger and satisfaction equally. Having nothing he should be self satisfied. When something comes it is to be distributed in the name of God. Hence Bayzeed Bastami says that a mendicant of Balakh asked him the definition of a recluse. In reply he said, ‘Eat if you get anything, and if nothing comes be patient.” But he said this quality is found in a dog also. Then he asked him the definition of a recluse. He said. “If you do not get anything be thankful. A well informed ‘mendicant is one behind whose back is theworld and before his face, the fear of God. He also said that a mendicant whose connection with the world becomes bad and one who trusts God is successful